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Revelations dictates that God ‘has given the earth to the children of
men’ (Psal. CXV. Xvj.; quoted by Locke, 1968; §25). Locke, who based much of
his philosophy upon the bible, wrote that this passage could be interpreted
that God gave the earth to Adam and his successors in the fashion of
primogeniture1. Under this interpretation, only a single universal monarch
would be able to have property, and mankind in general could not stake claim
to any thing. However, Locke argues against this interpretation earlier in the
first treatise, as he believed that God gave the earth to Adam and to all his
descendants equally; which would suggest that even the concept of property
could not exist, as every thing would be everyone’s. Nonetheless, Locke also
points out that reason clearly dictates that every man must have the right to
self-preservation, including the necessities of life (§25), of which Locke gives
food, drink, clothing and shelter as regular examples. Thus, once it is
assumed that any man has a right to such things, it follows that it must be
possible for any man to have property in the sense of items that a single man
has exclusive rights to. The philosophical problem that Locke attends to in
chapter 5 of the second treatise is thus how individuals can claim rights over
private property without the consent of other men in a world that God gave
to mankind in common (Tully, 1995).
Locke argues that it is unquestionable that a man owns himself, that
no other man can have any right to another mans person. Thus, ‘the labour of
his body and the work of his hands’ (§27) must also be his property. This
forms the basis of Locke’s argument for the justification of private property;
any thing that a man has removed from what was common and ‘mixed’ (§27)
with his labour becomes his property. As Locke puts it, the man’s labour is
‘annexed’ to it (§27), and he thus comes to have rights to it over any other
man. In this way, Locke’s argument remains consistent with the idea that all
things in the state of nature belong to all men whilst showing that it is
possible for men to have private property. Using examples of a man gathering
acorns and apples (§28), Locke argues that it is undeniable that the gathered
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food belongs to the man, and that other men no longer have rights to the
food once it has been gathered. The man’s labour, the act of gathering the
food, was what added something, albeit something intangible, to the food
and took it out of what was common and ‘fixed’ his property in them (§28).
However, many commentators on Locke’s philosophy, from Hume to
Nozick, have argued that it is unclear why the mixing of labour with raw
materials entails ownership of the product by the labourer, rather than simply
the loss of his labour (Shrader-Frechette, 1993). A common counter-example
to Locke’s argument is that if someone were to pour a can of tomato juice
into the sea, they do not come to own the sea but simply lose the juice.
Locke’s bases his belief in this is on four ideas (Shrader-Frechette, 1993).
Firstly, Locke argues that without appropriation based on labour the time it
takes to gain consensual agreements would mean members of the
community might die of starvation before appropriation could take place
(§28). Following from this, Locke argues that it is efficient to base
appropriation on labour, arguing that a man who encloses ten acres and
receives the benefits of a hundred uncultivated acres can be said ‘to have
given ninety acres to mankind’ (§37). Thirdly, Locke argues that those who
are ‘industrious and rational persons’ (Shrader-Frechette, 1993; pp. 204)
deserve the benefit of the products of their labour. Those who do not labour
may desire the product of the industrious mans labour, but they certainly do
not have any rights to it. Finally, Locke argues that labour increases the value
of a thing so much, usually 99% of value (§40). Because of this, a far greater
part the product is composed of labour than raw material, and the labourer
must therefore have rights over the product ‘in much the same way as a
creator is entitled to his creation’ (Shrader-Frechette, 1993; pp. 205). Thus,
Locke bases his justification of the acquisition of private property on need,
efficiency, merit (or desert) and labour (Shrader-Frechette, 1993). This is a
singular and coherent justification of the acquisition of private property. The
mixing of labour with an object justifies its acquisition as property, but only in
virtue of the need of such labour, the extra efficiency gained from such
labour and the desert of the labourer due to such labour.
However, Locke’s arguments concerning the application of labour to
things in common, and the subsequent rights held by the labourer, so far only
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1
His mention of this interpretation and his subsequent argument against it
can be found in the first treatise §31.
2
Rapaczynski cites the following passages for this analysis: First Treatise,
§§24, 29, 30, 40, 88 and 90; Second Treatise, §§6, 25-26, 27, 28, 29-30, 32,
34, 38, 39-40, 44-46, 48 and 83.
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